Ian S. Markham, A Theology of Engagement (Oxford: Blackwell, 2003):
Alister McGrath, in A Passion for Truth, argues that “intellectual engagement” with outside non-Christian sources, in and of itself, is not a liberal institution, but he errantly argues that using non-Christian sources as a well-spring for theological advancement is not liberal also (pg. 96).
Augustine is a central battleground in the debate about theological method, as he was undoubtedly the standard of ‘orthodoxy’ for over a thousand years. The new liberalism in the world today seeks to supplement the enlightenment with a wide range of additional sources from which one may learn about God. Seen in this way, according to Markham, a hero of the new liberalism is Augustine, for he used a methodology that was, in our present conceptioning, distinctively liberal (29). Markham argues one striking point, with three central components: that Augustine is a liberal, as marked by 1). his focus upon reason within his methodology; 2). his focus upon non-Christian sources within his methodology; and 3). his centrality of experience within his methodology (32).
1) Reason
Augustine’s usage of reason runs somewhat parallel with his commitment to authority, and his emphasis on trust. Thus, Markham makes the assertion that Augustine essentially employs a “tradition-constituted rationality” in the manner that MacIntyre might (37). Augustine’s reason is not a ‘control’ on his faith, it should be noted. Rather, his trust in Scripture and his affinity toward tradition, as well as his memory of his experience with Christ, mean that he will trust tradition as such, even if it were to be rationally incomprehensible, which might be most clearly displayed in his views on predestination (37). And although Augustine was initially attracted to Manichaeism because of its rationality, he eventually grew to shift from his support of Manichaeism also due to rational conviction. This is highlighted in his recounting of how he began thinking that the Manichean’s insistence to promote two beings, one evil and one good, with the evil being only slightly less powerful than the good, was sacrilegious and a fatal belief that in truth precipitated all of his other errant beliefs.
2) Non-Christian sources
Toward the end of the fourth century, Augustine incurs intellectual conviction from exposure to Neo-Platonism, which caused his conversion to Christianity, in 386 C.E. Augustine was convinced that all truth was God’s truth.
3). Experience
Augustine openly admits that he was driven to the doctrine of the Incarnation because of his need to be imbibed with strength from God in order to enjoy him. This experience is recounted in Augustine’s retelling of his hearing the presumed Angel telling him to “take it and read, take it an read.”